{"id":20683,"date":"2025-05-23T04:04:00","date_gmt":"2025-05-23T08:04:00","guid":{"rendered":"https:\/\/christoverall.com\/?p=20683"},"modified":"2025-07-23T06:52:41","modified_gmt":"2025-07-23T10:52:41","slug":"a-theology-of-language-from-creative-word-spoken-to-the-word-incarnate","status":"publish","type":"post","link":"https:\/\/christoverall.com\/article\/concise\/a-theology-of-language-from-creative-word-spoken-to-the-word-incarnate\/","title":{"rendered":"A Theology of Language: From Creative Word Spoken to the Word Incarnate"},"content":{"rendered":"\n

Language is an immaterial feature that the Creator integrated into the whole of his vast material creation. Every aspect of God\u2019s visible creation undeniably speaks a language testifying to its Creator, who integrated an inherent affinity between his material and immaterial creation. Thus, embedded in the vast heavens is a language declaring<\/em> God\u2019s glory, speaking without speech, revealing knowledge without words, and uttering truth without sound. This is what David, the psalmist, affirms, \u201cTheir voice goes out through all the earth, and their words to the end of the world\u201d (Ps. 19:1\u20134). Likewise, within each species of animals, our Creator, in his eternal wisdom, implanted a language, an ability for them to communicate through sounds, gestures, and instincts uniquely suited to their respective natures. Birds signal others with intricate songs, bees dance to direct others to nectar sources, and wolves howl in unison to signal unity or claim territory. These forms of communication, though frequently overlooked, are profound reminders that every creature, animate or not, in God\u2019s creation has a language.<\/p>\n\n\n\n

Far more profound is man\u2019s language, which, contrary to frequent assertions, is not a human construct but a gift bequeathed by God. We speak only because our Creator, who speaks, bestowed the gift of speech to man formed after the likeness of God, who creates, reveals, relates, and redeems. When God spoke both material and immaterial creation into existence and endowed man with the skill of language, speech with words became a crucial, integrated feature of the created order. Hence, from the beginning, the Creator\u2019s word communication with and among humans prophetically anticipated its mysterious fulfillment in the incarnation of Jesus Christ\u2014the Word of God made flesh. This article explores the theological trajectory of language, from its origin in God, whose creation foreshadows the new creation, reaching its culmination in the Incarnate Word, offering a vision of language not only as a means of human expression but as a divine medium for revelation and communion.[1]<\/a><\/sup><\/p>\n\n\n\n

1. Readers who desire to explore a theology of language in greater depth may consider Vern Sheridan Poythress, In the Beginning Was the Word: Language, A God-Centered Approach<\/em> (Wheaton, IL: Crossway, 2009).<\/h6>\n\n\n\n

1. Because God Speaks, Man Speaks<\/h2>\n\n\n\n

Genesis 1 reveals that God\u2019s reported speech is performative, creating reality from nothing.[2]<\/a><\/sup> He spoke the entire creation into existence throughout six consecutive days, with words of command to form the heavens and shape the earth (Gen. 1:1\u20132). He spoke and light burst forth, separating the light from the darkness, which he named Day and Night (Gen. 1:3\u20136). God\u2019s speech separated the waters above and below (Gen. 1:6\u20138), divided the seas and dry land (Gen. 1:9\u201310), populated the earth with vegetation (Gen. 1:11\u201313), hung the sun and moon and heavenly lights in the sky as lights to rule the day and the night (Gen. 1:14\u201319), filled the seas with living creatures and the sky with birds (Gen. 1:20\u201323), and ordered the earth to bring forth living creatures according to their designated kinds (Gen. 1:24\u201325).<\/p>\n\n\n\n

2. Philosophers of language call this a \u201cspeech-act.\u201d See Gregg Allison\u2019s Christ Over All<\/em> article, <\/em><\/em>“Speech Act Theory, Scripture, and the Holy Spirit<\/a>.\u201d<\/h6>\n\n\n\n

Then, on the sixth day, the Creator\u2019s performative, creative speech turned to divine deliberative discourse: \u201cLet us make man in our image, after our likeness\u201d to have dominion over the creatures that fill the seas, the heavens, and the land (Gen. 1:26). Unique among the Creator\u2019s land-dwelling creatures is the last one formed from the dust of the earth, as with the land animals. By forming man after his likeness and in his image, the Creator distinguished man from every other aspect of his creation (the heavens, the earth, vegetation, and animals), all of which speak wordless languages. All man\u2019s essential qualities reflect God, his person, attributes, and senses. Because the Creator formed man to resemble his own likeness, God, who sees, hears, and speaks, bequeathed to man eyes, ears, and a mouth. Hence, our ability to acquire and intelligently employ a language, or more than one, is no mere tool for communicating with one another, but a medium for praising the Lord God who made us in harmony with creation\u2019s wordless praise. Formed in God\u2019s likeness, we see, hear, and speak because our Maker sees, hears, and speaks, a point implicit in the rhetorical questions of Psalm 94:8\u20139.<\/p>\n\n\n\n

\n

8<\/sup> Take notice, you senseless ones among the people;
    you fools, when will you become wise?
9<\/sup> Does he who fashioned the ear not hear?
    Does he who formed the eye not see?<\/p>\n<\/blockquote>\n\n\n\n

We are replicas of our Creator; he is not a copy of us. Thus, Mois\u00e9s Silva reasonably observes that while we speak of anthropomorphisms<\/em> that portray God with human attributes, we may better speak of ourselves as theomorphisms<\/em>, because we are formed after his likeness, not he in our image.[3]<\/a><\/sup><\/p>\n\n\n\n

3. Mois\u00e9s Silva, God, Language, and Scripture: Reading the Bible in the Light of General Linguistics<\/em> (Grand Rapids: Zondervan, 1990), 22. My own work on God\u2019s revelation and the function of anthropomorphism<\/em> convinces me that its proper definition emerges from the soil of Scripture: \u201cBecause God formed Adam from the \u2018dust of the earth\u2019 and breathed into his nostrils the breath of life, making him in his own image and likeness, God makes himself known to his creatures in their likeness, as if he wears both their form and qualities, when in fact they wear his likeness\u201d<\/em> (Ardel B. Caneday, \u201cVeiled Glory: God\u2019s Self-Revelation in Human Likeness\u2014A Biblical Theology of God\u2019s Anthropomorphic Self-Disclosure,\u201d in Beyond the Bounds: Open Theism and the Undermining of Biblical Christianity<\/em>, eds. John Piper, Justin Taylor, Paul Kjoss Helseth (Wheaton, IL: Crossway Books, 2003), 161.<\/h6>\n\n\n\n

Adam\u2019s assigned role was to till and guard the Garden of Eden without eating fruit from the one tree God banned with speech: \u201cYou may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die\u201d (Gen. 2:15\u201317). Then, to instruct the man that his solitude called for a complementary mate, God required him to name the animals (Gen. 2:18\u201320). Made after God\u2019s likeness, man\u2014chief among the creatures\u2014imitated his Creator by classifying the animals. Like his Creator, Adam engaged in performative speech, which was no mere zoological exercise, but an act implying perception, discernment, and authority. Adam received dominion over the earth\u2019s creatures in keeping with the Creator\u2019s design by carrying out a significant aspect of his divine image-bearing. He employed his God-given language to participate in God\u2019s creative design as a steward over creation through understanding, naming, and exercising dominion. This assignment taught him that none of the creatures he classified corresponded with his creational design, preparing the man to welcome a mate who would complement him in every way, including bodily, for an intimate familial relationship, akin to what he witnessed among the animals. Thus, the Creator formed man\u2019s companion, not from the ground but from a portion of his side, whom Adam called Woman \u201cbecause she was taken out of Man\u201d (Gen. 2:21\u201323). \u201cSo, God created man in his own image, in the image of God he created him; male and female he created them\u201d (Gen. 1:27).[4]<\/a><\/sup><\/p>\n\n\n\n

4. For a brief but potent read concerning these issues, see Vernard Eller, The Language of Canaan and the Grammar of Feminism<\/em> (Grand Rapids: Eerdmans, 1982).<\/h6>\n\n\n\n

2. God\u2019s Speech Structures Man\u2019s Speech\u2014All Languages Are Ordered by God<\/h2>\n\n\n\n

Language, which the Creator bequeathed to man, is not a human social construct but a cognitive creaturely structure resembling intra-Trinitarian communication. God designed our speech to function as an integrated representation of reality, visible and invisible. This representation is grounded in divine truth, which establishes language as a medium through which humans can relate, understand, and communicate the order of creation. The Creator wove the essence of speech into the fabric of material and immaterial existence, making words not only a means of expression but a reflection of the divine order and purpose. Thus, human language, bestowed by God, serves as a testament to the inherent harmony and structure within God\u2019s created order, a testament that ultimately finds its profound fulfillment in the Incarnate Word, Jesus Christ.<\/p>\n\n\n\n

Yet, the original harmony of the Divine Word, man, and world became ruptured through the sinful corruption of language, which exploited speech contrary to its created design: truth-telling, a spoken correspondence to reality. Man\u2019s sin originated from yielding to a false verbal representation of reality when the serpent disputed the Creator\u2019s prohibitive command: \u201cDid God actually say, \u2018You shall not eat of any tree in the garden\u2019?\u201d (Gen. 3:1). The serpent uttered a lie: \u201cYou will not surely die. For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil\u201d (Gen. 3:4). Language, the God-given aural vehicle for conveying truth, became a tool for deceit and all kinds of evil. The man and his wife \u201cexchanged the truth about God for a lie and worshiped and served the creature rather than the Creator\u201d (Rom. 1:25).<\/p>\n\n\n\n

Instead of obeying God\u2019s first command, \u201cBe fruitful and multiply, and fill the earth and subdue it\u201d (Gen. 1:28), like Adam, humans became disobedient, proud, and rebellious. Instead of obeying this cultural mandate to take dominion of the whole earth, they exploited the Creator\u2019s bequeathed singular unifying language to construct a culture that defied the Creator. They gathered in one place, built a high tower, and defied God\u2019s command to fill the earth (Gen. 11:1\u20139). Consequently, God judged humanity by fragmenting his bequeathed solitary language into numerous tongues, scattering the people across the face of the earth into countless groups divided by tongues, each with languages they understood in common. The implication is that individuals within the same families could not understand one another. So, they formed new relationships with others and bonded together around newly shared speech patterns.<\/p>\n\n\n\n

Until Babel, all human speech adhered to a single, common language, an invisible but discernible structured system governing how words and sentences formed and were understood. The Creator, who authorized the universal grammar rules that provided the framework enabling humans to communicate clearly and effectively, from that one common language established thousands of different languages, dividing humans by the strange sounds their tongues spoke, their ears heard, and their minds processed. Previously unknown sentence structures (syntax), word formations (morphology), sound systems (phonology), word meanings (semantics), and the uses of language in context (pragmatics) erupted, generating a din of sounds that separated individuals from established relationships and attracted them to strangers whose words they understood.<\/p>\n\n\n\n

As numerous and diverse as the languages became when God generated them from one common source at Babel, all reflected divinely authorized rules and patterns. The rules of any language, often referred to as its grammar, function both prescriptively and descriptively as a structured system that governs how words and sentences are formed and understood.[5]<\/a><\/sup> These guardrails provide a framework that instructs users how to speak or write to communicate clearly and effectively. These governing patterns include syntax (sentence structure), morphology (word formation), phonology (sound systems), semantics (meaning), pragmatics (language use in context), and phonics (correlation of sounds and written symbols). Native speakers and writers instinctively internalize these rules, so when English speakers use multiple adjectives to describe an object or a person, even if they cannot articulate the rule, they correctly rank them according to the following order: opinion, size, age, shape, color, origin, material, and purpose.[6]<\/a><\/sup> This inviolable hierarchical order reflects not a human artifice but God\u2019s created order. Thus, \u201cMy Greek Fat Big Wedding\u201d is a violation of nature, as is an \u201cold kind woman\u201d or a \u201cleather office green chair.\u201d Yet, violations of another simpler grammar rule abound even among academics. For clarity, a single-word restrictive modifier must be placed directly before the word it restricts. Yet, English speakers, including scholars, routinely misplace the restrictive modifier, creating ambiguity, confusion, even theological error, as with the Beach Boys\u2019 song, \u201cGod Only Knows.\u201d As written, the title puts a restriction on God instead of on all others except God: \u201cOnly God Knows.\u201d<\/p>\n\n\n\n

\n
5. Educators, editors, and style guides rely on and enforce grammar as prescriptive<\/em>, instructing language users how they should speak or write according to received established standards. On the other hand, linguists tend to speak of grammar as descriptive<\/em>, portraying how language is used by speakers without rendering assessments of accuracy. While grammar books tend to prescribe how to use a language correctly, by collating how speakers and writers use a language, dictionaries describe real-world usage. <\/h6>\n\n\n\n

<\/p>\n\n\n\n

6. See Tim Dowling, \u201cOrder Force: The Old Grammar Rule We All Obey Without Realising<\/a>,\u201d The Guardian<\/em> (Sept. 13, 2016).<\/h6>\n<\/div>\n\n\n\n

3. The Prophetic Word: Revelation Through Language<\/h2>\n\n\n\n

Despite sin\u2019s inherent corrosion of language and sinful humans\u2019 calculated corruption of communication for malevolent purposes, God continues to speak to sinful humans. Throughout the Old Testament, God chose prophets as his mouthpieces. The formula \u201cThus says the Lord\u201d<\/em> appears repeatedly, affirming that divine speech is mediated through human language, which itself needs redemption from the decay of depravity. The prophets do not merely deliver messages; they also embody them, living out God\u2019s Word in dramatic, symbolic, and often costly ways.<\/p>\n\n\n\n

The revelation of God in the Old Testament is intensely verbal. The Torah is written, read aloud, and memorized. The Psalms, Israel\u2019s hymnbook, teach how to pray and sing God\u2019s words back to him as praise. The covenants are linguistic realities grounded in God\u2019s promises and stipulating belief that springs into obedience. God\u2019s self-revelation, while sometimes manifest in visions and miracles, is most frequently and enduringly expressed through words.<\/p>\n\n\n\n

Yet the limitations of human language remain evident. God\u2019s ineffability constantly presses against the constraints of human language. God is utterly holy. His thoughts are not our thoughts (Isa. 55:8\u20139). The prophets themselves struggle to articulate the fullness of divine revelation. Moses says he is \u201cslow of speech\u201d (Ex. 4:10). Jeremiah objects that he is too young (Jer. 1:6). The Word of God is both near and transcendent, intimate and overwhelming.<\/p>\n\n\n\n

4. The Word Incarnate: Christ as Fulfillment of Language<\/h2>\n\n\n\n

Many mistakenly adopt the notion that John\u2019s Gospel correlates the Word which was \u201cin the beginning with God . . . and was God\u201d with the Logos of Hellenistic philosophy found in Stoicism and Philo\u2019s writings. The Word of whom John wrote is not an abstraction or intermediary but personal. He is God become human. Long before John wrote, \u201cAnd the Word became flesh and tabernacled among us,\u201d (John 1:14), the Old Testament frequently presented \u201cthe Word of the Lord\u201d as God personified. The psalmist declares, \u201cThe heavens were made by the word of the Lord, and all the stars, by the breath of His mouth\u201d (Ps. 33:6). Likewise, the prophet announces, \u201cThen the word of the Lord came to Isaiah\u201d (Isa. 38:4; cf. Jer. 1:4; Ezek. 1:3). \u201cThe word of God\u201d brings judgment and deliverance (Isa. 55:11; Ps. 29:3\u20135). \u201cThe word of God\u201d heals Israelites from a disease that inflicts certain death (Ps. 107:20). It is not in doubt that the Old Testament influenced John to write \u201cthe Word was God.\u201d<\/p>\n\n\n\n

The Word\u2019s incarnation is the climactic embodiment of the theology of language. In Jesus Christ, God does not merely speak another message. God is the Word; he is the Message in human flesh. The Word, eternally with God, takes on flesh and enters human history, human culture, and human language. The Word incarnate is no metaphor but a miracle.<\/p>\n\n\n\n

Christ\u2019s Incarnation is not only the union of divine and human natures, but the union of divine and human language. Jesus speaks in Aramaic, reads the Hebrew Scriptures, and engages with Greek-speaking Gentiles. He teaches in parables, debates the Pharisees, comforts the grieving, and cries out from the cross. Every word the Word speaks is the Word of God, but now in human form, speaking human words.<\/p>\n\n\n\n

The Word, who spoke the heavens and earth into existence long ago, is the same Word whose performative words inaugurated the new creation by opening and closing ears as he taught the crowds, healed maladies, forgave sins, exorcised demons, created wine from water, fed a vast multitude, and raised the dead. He decreed the leper, \u201cBe clean,\u201d and it was so (Mark 1:41\u201342). Again, he commanded Lazarus, \u201cCome out,\u201d and the dead man arose and emerged from his tomb (John 11:43). With access to the Word, the four Evangelists preserve fragments of intra-Trinitarian communication as when a Voice from heaven declares at his baptism, \u201cYou are my beloved Son; with you I am well pleased\u201d (Mark 1:11) and a Voice from the cloud announces at his transfiguration, \u201cThis is my beloved Son; listen to him (Mark 9:7). Yet, the time came when the Incarnate Word also embodied God\u2019s silence. On the cross, the Word cried out, \u201cMy God, my God, why have you forsaken me?\u201d (Mark 15:34; Ps. 22:1), but Heaven was both dark and silent. At last, alone, he uttered the fulfilling performative utterance, \u201cIt is finished\u201d (John 19:30), signifying the fulfillment of the Word\u2019s redemptive mission.<\/p>\n\n\n\n

5. Pentecost and the Redemption of Language<\/h2>\n\n\n\n

A fitting theology of language does not terminate at the cross because the Word of Life arose from the tomb. Thus, on Pentecost, the Word poured out the promised Spirit, empowering the apostles to speak in multiple languages the wonderful works of God in Christ Jesus (Acts 2:4). Pentecost in Jerusalem was more than a reversal of Babel\u2019s judgment. Whereas Babel signaled God\u2019s scattering judgment by confusing tongues to render family members strangers to one another, Pentecost signified the Spirit\u2019s unifying blessing, enabling strangers to hear and comprehend the message concerning the Word in their own tongues.<\/p>\n\n\n\n

The early church became a multilingual, multicultural body bound not by a single language but by the single Word\u2014Jesus Christ. The New Testament, written in Greek, the lingua franca of the Roman Empire, spread the Gospel far beyond its Hebrew roots. The Word, who came from heaven to tabernacle among us, is to be proclaimed to all the nations. Hence, a theology of language calls for the Scriptures to be translated into every tongue to aid in proclaiming the Word of the Lord and the discipling of all the nations.<\/p>\n\n\n\n

Conclusion: The Word Who Reveals God to Us is Now Our Word with God<\/h2>\n\n\n\n

The story of language in Scripture begins with God\u2019s speech creating all things and climaxes with speech that redeems. From the \u201cLet there be\u201d of Genesis to the \u201cIt is finished\u201d of the cross, and onward to the \u201cCome, Lord Jesus\u201d of Revelation, language is the thread that ties creation to new creation.<\/p>\n\n\n\n

With the coming of Christ, the Word is no longer only spoken, but embodied in human flesh. The Word, who was with God and is God, made known him whom no one has ever seen, the immortal, invisible, the only God (John 1:1; 1 Tim. 1:15\u201317). To fulfill his mission, the infinite took on finitude, the transcendent became immanent, and the eternal became bounded in time. Here is his glory: the Word who was with God, who inhabited the prophets\u2019 speech and numerous prefigurations for long ages, stooped to clothe himself with flesh to dwell among us, becoming our redeeming Word, whose \u201csprinkled blood speaks a better word than the blood of Abel\u201d (Heb. 12:24), for the Word is now exalted to the right hand of God where he speaks for us, pleading his own sacrificial death on our behalf that we shall never again be separated from the love of God in Christ Jesus our Lord (Rom. 8:31\u201339).<\/p>\n","protected":false},"excerpt":{"rendered":"

This is a brief story of the universe\u2014from the word that creates to the Word that redeems\u2014told through the lens of language. <\/p>\n","protected":false},"author":2,"featured_media":20684,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_seopress_robots_primary_cat":"none","_seopress_titles_title":"","_seopress_titles_desc":"This is a brief story of the universe\u2014from the word that creates to the Word that redeems\u2014told through the lens of language.","_seopress_robots_index":"","inline_featured_image":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"[]","_links_to":"","_links_to_target":""},"categories":[32,12,1971,38],"tags":[823,119,925,435,102,1523,82,754,156,2102,1587,2081,2082],"scripture-reference":[],"post_folder":[],"ppma_author":[25],"class_list":["post-20683","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-article","category-concise","category-may-2025","category-theme","tag-christ","tag-evangelicalism","tag-evangelicals","tag-evangelism","tag-gospel","tag-pastoral-ministry","tag-political-theology","tag-postmodernism","tag-preaching","tag-proclamation","tag-public-theology","tag-speech","tag-the-tongue"],"acf":[],"jetpack_featured_media_url":"https:\/\/christoverall.com\/wp-content\/uploads\/2025\/05\/Caneday-the-Son-the-Word-article-scaled-e1747406850752.jpg","jetpack_sharing_enabled":true,"publishpress_future_action":{"enabled":false,"date":"2026-01-13 11:36:14","action":"change-status","newStatus":"draft","terms":[],"taxonomy":"category","extraData":[]},"publishpress_future_workflow_manual_trigger":{"enabledWorkflows":[]},"authors":[{"term_id":25,"user_id":0,"is_guest":1,"slug":"ardel-caneday","display_name":"Ardel Caneday","avatar_url":{"url":"https:\/\/christoverall.com\/wp-content\/uploads\/2022\/09\/ardel-caneday.jpg","url2x":"https:\/\/christoverall.com\/wp-content\/uploads\/2022\/09\/ardel-caneday.jpg"},"author_category":"","job_title":"","church_city_state":"","last_name":"Caneday","first_name":"Ardel","church_site":"","user_url":"https:\/\/abcaneday.com","description":"Ardel Caneday<\/b> continues as an adjunct faculty member at University of Northwestern<\/a> after recently retiring from his role as Professor of New Testament & Greek. Ardel completed the MDiv and ThM at Grace Theological Seminary and the PhD in New Testament at Trinity Evangelical Divinity School. He is a founding teaching elder of Christ Bible Church (Roseville, MN). He co-edited with Matthew Barrett Four Views on the Historical Adam<\/i>, co-authored with Thomas R. Schreiner The Race Set Before Us<\/i>, and has published many articles in Christian magazines, journals, books, and online."}],"_links":{"self":[{"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/posts\/20683","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/comments?post=20683"}],"version-history":[{"count":8,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/posts\/20683\/revisions"}],"predecessor-version":[{"id":22141,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/posts\/20683\/revisions\/22141"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/media\/20684"}],"wp:attachment":[{"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/media?parent=20683"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/categories?post=20683"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/tags?post=20683"},{"taxonomy":"scripture-reference","embeddable":true,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/scripture-reference?post=20683"},{"taxonomy":"post_folder","embeddable":true,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/post_folder?post=20683"},{"taxonomy":"author","embeddable":true,"href":"https:\/\/christoverall.com\/wp-json\/wp\/v2\/ppma_author?post=20683"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}